DIVISIONS OF THE GREAT VEHICLE
This has two parts: division of the Great Vehicle into two and a detailed explanation of the forms of entry to the Vajra Vehicle.
DIVISION OF THE GREAT VEHICLE INTO TWO
This has three parts: the number of divisions of the Great Vehicle, the meaning of the individual divisions, and the reasons for dividing the Great Vehicle this way.
NUMBER OF DIVISIONS OF THE GREAT VEHICLE
According to the explanation by Shraddhākaravarma in the Introduction to the Meaning of Highest Yoga Tantras (yogānuttaratantrārthāvatāra):28
Bodhisattva vehicles also are twofold, a [Cause] Vehicle of the grounds and perfections and an Effect Vehicle of Secret Mantra.
“Secret Mantra Vehicle,” “Effect Vehicle,” and “Vajra Vehicle” are synonyms of Mantra Vehicle, which is also called “Method Vehicle.” The term “Cause-Effect Vehicle” is an enumeration of the two vehicles [of Perfection and Mantra]. The Superior Sūtra Revealing the Secret, as quoted in Jñānashrī’s Eradication of the Two Extremes in the Vajra Vehicle (vajrayānakoṭidvayāpoha),29 says:
Once the wheel of the cause doctrines
Acting on the causes has been turned,
The Effect Vehicle, the short path [. . .]
In the texts of the Vajra Vehicle it is also renowned as the “scriptural collection of the Knowledge Bearers” and the “tantra sets.”
MEANING OF THE INDIVIDUAL DIVISIONS OF THE GREAT VEHICLE
With respect to the “Secret Mantra Vehicle,” it is secret because it is achieved secretly and in hiding, and since it is not in the province of those who are not proper vessels for it, it is not taught to them. In the [Sanskrit] original of the word “mantra” man means mind, and tra (trā / trāya) means protection. The continuation of the Guhyasamāja Tantra (guhyasamājatantra, chap. XVIII)30 says:
Minds arising dependent
On a sense and an object
Are said to be man,
Tra means protection.
Protection by means of all vajras
Of the pledges and vows explained
Free from the ways of the world
Is called “the practice of Mantra.”
You should know that in another way man is also said to be taken as knowledge of suchness and trāya to be compassion protecting those migrating [in the six types of cyclic existence].
About “vehicle,” there is an effect vehicle which is that to which one is proceeding and a cause vehicle which is that by which one proceeds. Due to proceeding it is called a vehicle. With respect to “Effect Vehicle,” the word “Effect” refers to the four thorough purities—abode, body, resources, and deeds, which are a Buddha’s palace, body, fortune, and activities. In accordance with them one meditates on oneself as presently having an inconceivable mansion, divine companions, sacred articles, and deeds such as purification of environments and beings. Hence, it is called the “Effect Vehicle” because one is progressing through meditation in accordance with the aspects of the effect [or fruit, Buddhahood], like the explanation in Shraddhākaravarma’s Introduction to the Meaning of the Highest Yoga Tantras:31
It is called “Effect” because one enacts the ways of thoroughly pure body, resources, abode, and deeds.
The Stainless Light (vimālaprabhā) [a commentary on the Kālachakra Tantra by Kalkī Puṇḍarīka (rigs ldan pad ma dkar po) an Emanation Body of Avalokiteshvara] speaks of the meaning of the name “Vajra Vehicle” through taking the meaning of “Vajra” as an indivisibility of the two, the effect—the Mantra mode—and the cause—the Perfection mode:
“Vajra” is the indivisible and the great unbreakable; its being the Great Vehicle is the Vajra Vehicle; it is a mixture as one entity of the Mantra mode and of the Perfection mode, effect and cause.
Here, “cause and effect” are emptiness endowed with all supreme aspects and supreme immutable bliss in accordance with the statement in the Brief Explication of Initiations (śekhoddeśa) [included in the Kālachakra cycle]:
That bearing the form of emptiness is the cause,
That bearing immutable compassion is the effect.
Emptiness and compassion indivisible
Are called the mind of enlightenment.
Within these two—emptiness endowed with all supreme aspects and supreme immutable bliss indivisible—are a Cause Vehicle in the sense of being the means by which one progresses and an Effect Vehicle in the sense of being that to which one is progressing. Such Vajra Vehicles have reference to Highest Yoga Tantra and are not suitable on the occasion of the lower tantra sets because if supreme immutable bliss must be posited upon having attained the branch of meditative stabilization [in the system of Kālachakra]32 and hence the branches of mindfulness and those below must be the means of achieving it, the three lower tantras do not have the full complement of those causal branches. Therefore, here on the occasion of identifying the general meaning of “Vajra Vehicle” it is too narrow, and also positing the meaning of the Vehicles of Cause and Effect through this way does not cover a general presentation. Therefore, here these should be taken in accordance with what is said in Ratnākarashānti’s Handful of Flowers, Explanation of the Guhyasamāja Tantra (kusumāñjaliguhyasamājanibandha):
With regard to “Vajra Vehicle,” those which include all the Great Vehicle are the six perfections; those that include them are method and wisdom; that which includes even them as one taste is the mind of enlightenment; that moreover is the Vajrasattva meditative stabilization; just this is a vajra. Because it is a vajra and also a vehicle, it is the meaning of “Vajra Vehicle,” “Mantra Vehicle.”
As it says, the Vajrasattva yoga that indivisibly unites method and wisdom is the Vajra Vehicle; it exists on both occasions of the path and of the fruit.
Because the Vajra Vehicle has more skillful means than the Perfection Vehicle, it is called the Method Vehicle. Jñānashrī’s Eradication of the Two Extremes33 also says:
Because of indivisibility, it is the Vajra Vehicle. Because just the effect becomes the path, it is the Effect Vehicle. Because of the greatness of its methods, it is the Method Vehicle. Because of its extreme secrecy, it is the Secret Vehicle.
“Scriptural division of the Knowledge Bearers” should be taken as teaching the topics of training and the tenets of those who bear the knowledge mantras, in accordance with the explanation in Buddhaguhya’s Condensation of the “Questions of Subāhu Tantra” (subāhuparipṛcchānāmatantrapiṇḍārtha). Although in Shraddhākaravarman’s Introduction to the Meaning of the Highest Yoga Tantras34 the scriptural division of the Knowledge Bearers is described in two ways—one in which it is a fourth scriptural division not included in the three scriptural divisions [discipline, sets of discourses, and manifest knowledge] and one in which it is included in the three scriptural divisions, the Questions of Subāhu Tantra (subāhuparipṛcchā) says, “I will explain this in accordance with the sets of discourses (mdo sde, sūtrānta) of Secret Mantra. Listen!” and, moreover, in many tantras [the scriptural division of the Knowledge Bearers] is described as sūtras (mdo) and sets of discourses (mdo sde); therefore, it is good [to take this] in accordance with Ratnākarashānti’s assertion that because of teaching profound meanings in abridged form, [the scriptural division of the Knowledge Bearers] is sets of discourses (mdo sde, sūtrānta).
About them, moreover, in terms of internal divisions, they teach meanings also of the other scriptural divisions [discipline and manifest knowledge]; therefore, Abhayākara’s assertion [that the scriptural division of the Knowledge Bearers] is included in all three scriptural divisions is also feasible.
A “tantra” is a “continuum,” and in the continuation of the Guhyasamāja Tantra35 tantras are said to be of three types:
• a “base continuum” that is the base on which the paths are acting [to purify it of obstructions],
• a “path continuum” that purifies this base,
• and a “fruit continuum” that is the fruit of purification,
these being continuums (tantras) on the level of the meanings that are discussed. A scripture taking any of these as its object of discussion is a text continuum (tantra) discussing [such topics]. The word “set” in “tantra set” (tantrānta) means a collection or group of tantras.
The “Perfection Vehicle” is to be taken as the vehicle that has as the foundation of its practices altruistic mind-generation [that is, an aspiration to highest enlightenment for the sake of all sentient beings], proceeds by way of its practices—the six perfections—and does not have other paths such as the two stages [of Highest Yoga Tantra] and so forth. If the Perfection Vehicle were taken as that which has altruistic mind-generation and proceeds by way of the six perfections [without qualifying that it does not have other paths such as the two stages and so forth], then the Vajra Vehicle would also be a Perfection Vehicle.
“Cause Vehicle” is to be taken as not meditatively cultivating a path that accords in aspect with the four fruits mentioned earlier [abode, body, resources, and activities of a Buddha] and only meditatively cultivating their causes.
REASONS FOR DIVISION OF GREAT VEHICLE INTO A PERFECTION VEHICLE AND A VAJRA VEHICLE
This has two parts: the statement of points generating qualms in the discriminative and a response.
STATEMENT OF POINTS GENERATING QUALMS IN THE DISCRIMINATIVE
Why is the Great Vehicle divided into two vehicles? It is not from the viewpoint of generating an aspiration to highest enlightenment for the sake of all sentient beings because even both Bodhisattvas practicing by way of Mantra and by way of the Perfection Vehicle are equally engaged toward attaining complete Buddhahood for the sake of all sentient beings. Hence, since there is also no difference of superiority and inferiority in the enlightenment that they seek for this purpose, it is not reasonable to divide the Great Vehicle into two vehicles also from that viewpoint.
The division is also not from the viewpoint of whether or not they have the view realizing the suchness of phenomena because there is no view surpassing the Superior Nāgārjuna’s delineation in his Treatise on the Middle of the thought of the definitive sūtras, such as the Perfection of Wisdom Sūtras and so forth, and even if there were, it could not establish the existence of individual vehicles—just as even though the Perfection Vehicle has a Middle Way School and a Mind-Only School, these two do not constitute individual vehicles. Also, practice of the six perfections exists in both the Perfection and Vajra Vehicles. Hence, a difference with respect to the main paths—method and wisdom—for achieving the Form and Truth Bodies of a Buddha is not seen, and though the Vajra Vehicle does have some features of paths that do not exist in the Perfection Vehicle, these are not features of the main paths; therefore, merely through these the vehicles cannot be posited as separate.
Also, separate vehicles cannot be posited by the mere existence of a difference of sharpness or dullness of faculties in persons [who train in these paths] or in the speed of progress on the paths, just as even though the Perfection Vehicle has many of those differences, it does not have separate vehicles. Otherwise, within the Mantra Vehicle itself many separate vehicles would have to be posited.
RESPONSE
The response is in two parts: refutation of positions conjectured by others and presentation of the well-grounded position.
REFUTATION OF POSITIONS CONJECTURED BY OTHERS ON THE REASON FOR DIVIDING THE GREAT VEHICLE INTO A PERFECTION VEHICLE AND A VAJRA VEHICLE
Some say, “Mantra was propounded for the sake of taming desirous trainees, and the Perfection Vehicle for the sake of training trainees free from desire; therefore, meditative cultivation of a path without abandoning desire or of a path that abandons desire is the reason dividing the Great Vehicle into two vehicles.”
About this let me explain: If the Great Vehicle were divided into two vehicles because among the trainees of these two vehicles there are those who cultivate the path without having abandoned desire and those who cultivate a path abandoning desire, then since both vehicles have both, this feature cannot distinguish the vehicles:
• because there are many householder Bodhisattvas who have entered the path of the Perfection Vehicle but have not abandoned impure deeds, and there are also many skilled in method who out of great altruism act impurely, as in the case of the Brahmin Khyiu Karma (khyi’u skar ma / khye’u skar ma)
• and because among the trainees of the Mantra Vehicle there also are many who have abandoned attachment to the attributes of the desire realm; otherwise, there would be the fault that one could not be freed from the desires of the desire realm until Buddhahood, or the fault that, having attained Buddhahood, one would still not have abandoned the desires of the desire realm.
Objection: This is not to be applied to any and all trainees of the Mantra and Perfection Vehicles; it is to be taken within the framework of the special or main trainees who are initially entering these paths. Furthermore, a trainee of the Mantra Vehicle is not just someone who is suitable for cultivating the paths of that vehicle without having intentionally abandoned desire for the attributes of the desire realm; whether someone is or is not a trainee of the Mantra Vehicle is determined by whether or not one has the good fortune [of having formerly accumulated meritorious actions] such that desire can become a cause of liberation through its being able to act as an aid in the path.
Answer: In accordance with the explanation below36 of the statement [in the Saṃpuṭa Tantra37]:
The four aspects of laughing, gazing,
Holding hands and the two embracing
Reside as the four tantras
In the manner of insects.
it indeed must be asserted that the trainees of the four tantras each have a particular usage of pleasure in the path in dependence on four types of desire for the attributes of the desire realm [that is, the desire involved in laughing, gazing, holding hands, and union], but although such is suitable if it is used as a difference between persons who are initially entering the Mantra Vehicle or Perfection Vehicles, it is not a means of differentiating the vehicles.
Similarly, the Great Vehicle also cannot be divided into a Mantra Vehicle and a Perfection Vehicle through the features of whether their paths are or are not adorned with bliss or whether concentration occurs on essential points in the body and mind. “Adorned with bliss” might [mistakenly] be taken to mean that through having cultivated the path a special bliss arises in the body and a special joy in the mind and through the power of these the mind abides steadily on its object. [However,] Asaṅga’s Treatises on the Grounds says that for all those who initially achieve calm abiding, first a pliantly serviceable physical wind is generated [in the body], and it produces great bliss in the body, and then in dependence upon the generation—through its power—of a special joy in the mind, the mind comes to calmly abide on its object of observation. Therefore, because those [that is, special physical bliss and special mental joy] exist in calm abiding for both Outer or Inner [non-Buddhist or Buddhist], how then could these differentiate the Mantra and Perfection paths! Since I have explained this extensively in my Stages of the Path Common to the Vehicles, I will not elaborate on it here.
If you think that the meaning of “adorned with bliss” is to be taken as realizing the meaning of suchness in dependence on a “melting bliss” relying on advice for achieving the special essential of the meeting and staying together of the white and red minds of enlightenment,38 this is not reasonable for separately positing the general Vajra Vehicle and the Perfection Vehicle because it is a feature only of Highest Mantra [Highest Yoga Tantra]. Through this reasoning, you should understand that focusing on essential points in the mind and body also is not feasible as a feature differentiating the two vehicles.
PRESENTATION OF THE WELL-GROUNDED POSITION ON DIVIDING THE GREAT VEHICLE INTO A PERFECTION VEHICLE AND A VAJRA VEHICLE
This has two parts: the actual reason for dividing the Great Vehicle into two vehicles and indicating that though the paths differ, their fruits do not differ as to superiority and inferiority.
ACTUAL REASON FOR DIVIDING THE GREAT VEHICLE INTO A PERFECTION VEHICLE AND A MANTRA VEHICLE
This has three parts: indicating the reason for the division, citing its sources, and dispelling objections to it.
INDICATING THE REASON FOR DIVIDING THE GREAT VEHICLE INTO A PERFECTION VEHICLE AND A MANTRA VEHICLE
With regard to “vehicle” in the sense of being the fruit to which [trainees] progress, the Mantra and Perfection Vehicles do not differ as to superiority or inferiority because the objects of attainment for both paths are equally the Buddhahood that is an extinguishment of all defects and a completion of all auspicious qualities. Hence, the two differ with respect to the sense of “vehicle” as the causes by which [trainees] progress, and furthermore, concerning this there is no difference in:
• their realization, the view [of emptiness],
• their attitude, mind-generation [an aspiration to highest enlightenment for the sake of all sentient beings],
• or their behavior, mere training in the six perfections;
therefore, they cannot be divided from these points of view.
Question: From what viewpoint are they differentiated?
Answer: The chief aims sought by both types of those of the Great Vehicle are the aims of others, not the enlightenment that is the aim of one’s own attainment because seeing Buddhahood as a means to achieve others’ aims, they seek it as a branch of the aims of others, because Maitreya’s Ornament for the Clear Realizations (abhisamayālaṃkāra, I.18ab) says:39
Mind-generation is a wish for thoroughly
Complete enlightenment for the sake of others.
and because altruistic mind-generation is the same [for both Great Vehicles].
The Buddha who, actually appearing to trainees, achieves their aims is not the Truth Body but the two aspects of the Form Body [the Complete Enjoyment Body and Emanation Bodies]. A Truth Body is achieved through the wisdom realizing the profound [emptiness], and Form Bodies are achieved through vast methods. Also, the Two Bodies cannot be achieved with wisdom lacking method or with method lacking wisdom; therefore, the statement “Inseparable wisdom and method are needed,” is a general tenet of those of the Great Vehicle.
Without realizing the mode of abiding of phenomena, one cannot cross to the other side of the ocean of cyclic existence upon having extinguished all afflictions; therefore, the wisdom realizing the profound [emptiness] is in common even with the two lower types of Superiors [Hearers and Solitary Realizers]. Hence, the main distinctive feature of Great Vehicle paths must be taken as the methods serving as causes of becoming a protector and refuge for sentient beings as long as cyclic existence lasts, through appearing in Form Bodies to fortunate trainees.
Although those of the Perfection Vehicle have meditation of paths that accord in aspect with the Truth Body through meditating on the suchness of phenomena free of the proliferations [of conventionalities, duality, and the conception of inherent existence], they do not have paths of meditation that are similar in aspect to a Form Body adorned with the marks and beauties, whereas Mantra does. Consequently, there is a great difference in the corpus of the Perfection and Mantra paths with respect to the method for achieving Form Bodies for the welfare of others; due to this, [the Great Vehicle] is treated as two vehicles because:
• in general the Lesser Vehicle and the Great Vehicle must be divided not by the wisdom of emptiness but by method,
• in particular the differentiation of the Great Vehicle into two also is not made on account of the wisdom realizing the profound emptiness but must be made on account of method,
• the chief method also is from the viewpoint of the achievement of Form Bodies,
• and for the achievement of Form Bodies deity yoga—meditation on oneself as having aspects similar to a Form Body—surpasses the methods of other vehicles.